A voyage to the world of Cartesius written originally in French, translated into English by T. Taylor, of Magdalen Colledge in Oxford.

A VOYAGE TO The World of Cartesius. PART. I.

IT fares with the World of Monsieur Descartes, as with other lately discovered Lands, whereof such different Accounts are given, as often contradict one another. Scarce Mention was made of this New World, but an in∣finite Number of French, English and Dutchmen resolve to go see it. The Spaniard, however zea∣lous for new Discoveries, understanding it was barren of Mines of Gold and Silver, of Indigo and Ginger, seemed not much concerned about it: Wherefore those that had most contributed unto it were not a little pleased, as believing, they had no Reason to apprehend the Inquisition's coming there to disturb them. Among other

Things in that World the Earth takes a Turn about the Sun, as in that of Copernicus: And it is known that M. Descartes hath more than once, on that occasion, reflected on the Misfortune of poor Galileus. I cannot tell, but it may be on his Account he hath taken so much Pains to prove this Paradox, That the Earth stands still, though at the same Time it is carried about the Sun by that Luminary's Vortex. Let it be how it will, many of those that give out they have best exa∣mined that Country, have made their Relations of it, but so differently, that a Man can scarce yet determine what he must believe: If you will credit one Party, they'll tell you, It is no World at all, but a perfect Chaos: That all lie in Dis∣order, and wild Confusion: That 'tis impossible for a Man to turn himself in it: That there is neither Light nor Colours, neither Heat nor Cold, Drought nor Moisture: That Plants and Animals there don't live. There you have not only Liberty, but positive Orders to doubt of every thing in Nature. Some there shall be that will dispute you out of the Name of a Man; though you have a Face like other Men; though you be made up of Flesh and Bone as they; though you Walk, and Eat, and Sleep, and, in a Word, perform all the Natural Functions of a Man; yet, I say, there are those that shall contest that Title with you, until having con∣versed you, and understood you speak conse∣quentially, they shall be convinced that you have Reason.

The Inhabitants look Proud and Scornful, and have not the least Respect for Antiquity. Ari∣stotle, especially is scouled in all Companies, and upon all Occasions, by them, being look'd

upon as a Vain Babler, and an Antique Teller of Dreams. It is said, There is neither good Christian nor good Catholick there, since they tamper with Principles too Delicate and Dan∣gerous, in Matters relating to Religion. No Body can tell what to make of their Belief of the Creation of Our World, the Production of Matter and the Providence of God; who, with them, had no other Care upon him than to order the Cubical Particles of Matter to whirl about their Center: After which he might sit Idle and Unconcerned, since all the rest could be managed without the least of his Assistance.

On the other Side, we are assured, A most excellent Conduct shines through the whole Com∣position; That all is admirably contrived, and founded upon the Rules and Laws of Nature: That this World is indeed disburthened of an infinite Swarm of Accidents, Qualities, and Inten∣tional Species, as of an unprofitable Lumber, wherewith the Philosophers have imbroiled and incumbred ours: But yet, notwithstanding it cannot be deny'd, but the Senses are subject to the same Impressions there as here, only with this Difference, that the Causes are more acknow∣ledged, and better explain'd.

As to the Point of Religion, nothing seems more justifiable than the Apology of these Gentlemen, which perhaps some have ingaged too inconsiderately for an Affair of that Weight and Moment. Can we apprehend a greater Idea of God Almighty, than that which M. Descartes hath given? An Idea that he derived not from the Visible Creatures, that sleight and faint Ray of an infinitely perfect Being; but which his Mind found impressed upon it self, and which

left no room for him to doubt of the Existence of a Sovereign Being, though he possessed nei∣ther Heaven nor Earth, nor any Body, nor in∣deed any other Soul than his: Can the Omnipo∣tence of a Deity be advanced to a more tran∣scendent Degree than he hath done it? God, according to him, can cause, That Two and Three shall not make Five; That four Sides shall not bé requisite to make a Square; That the Whole shall be no bigger than One of its Parts; Effects that other Philosophers never scruple to place out of the Reach of the God head. But has not an Author of a little Piece, called, A Letter wrote to a Learned Jesuite, clearly shewn, That 'tis Descartes World that is described in the first Chapter of Genesis? Another Book hath since been publish'd in Holland, with the Title of Cartèsius Mosaisans, and is to the same effect. The Author of the Treatise concerning The In∣fluence of the Stars, describes the End of the World upon Descartes his Hypothesis. Mon∣sieur Scottanus, in a late Apology, that he offer∣ed for M. Descartes, against those that Endea∣voured to render him obnoxious to the Suspicion of Atheism, observes to us the Respect he had for Religion, certifying us, That one of his Reasons for the reducing his Meditations to the Number of Six, was the Consideration of the Six Days which God imployed in the Creation of the World. If we may credit Father Mer∣sennus, a Learned and Noted Minim, and an intimate Acquaintance of Descartes, we shall find nothing of a more Christian Temper, and that inspires us more ravishingly with the Love of God than Descartes Philosophy. In short, there is nothing more edifying than the Letter

that Philosopher wrote to the Sorbon Doctors, in dedicating his Meditations to them; which is so true, that not long since, a Friend of mine, not wont to be very Nice in those Matters, having read by chance the Letter at my House, which touched him; and finding farther the Title of Meditations in the Front of the Work, he seri∣ously entreated me to lend him that Godly Book, to entertain his Devotions during Passion Week.

This so strange Variety of Opinions, and Relations counter to one another, of a World, otherwise of no little Renown, provoked my Curiosity, and induced me to be convinced of the Truth or Falsity of the Reports, in my own Person. All the Difficulty was to find a Guide to conduct me to a Country, to which there was no Road passable either for Horse or Foot, for Coach or Barge, by Land or Sea: But presently after my Resolve, I was happily favoured with the most lucky Occasion that could be wish'd, for the undertaking my Voyage with all the Pleasure and Ease imaginable. Having sojourned some Months in a Country Town, I strook up Acquaintance with an Old Standard, of about eighty Years, a Man of Parts, and that formerly had conversed much with M. Descartes. That Commerce had begot in him an unaccount∣able Zeal for the Tenets of that Philosopher, and exasperated him to declaim against the Method and Opinions of the School, the Prejudices of Childhood, and taught him to make external Elo∣gies on the Cartesian Philosophy. He had so given himself up to this Opinion, that he could no ways suffer, in Point of Philosophy, any one to deviate never so little from it. In a Con∣ference

that we had together upon such sort of Things, I desired to know if he kept up his Correspondence with any Cartesians of Worth and Reputation. No, (said he) I have broke with all Sorts of Persons that call themselves by that Name. I can no longer find among them that Zeal and Observance the first Cartesians, without Reserve attributed to that great Man. Every one now a days builds Systems according to his own Humor, and allows himself the Li∣berty of Adding or Retrenching what he pleases in the Platform M. Descartes hath laid; which is a concern of that critical Nature as cannot be once touch'd without spoiling the whole. Since the Death of the Famous M. Chersilier, I have forbore writing to any single Person, for I am persuaded, That the pure and unmixt Cartesi∣anism was buried with him.

You Gentlemen (reply'd I) are of a strange Constitution. All the Prefaces of your Books are fill'd with Invectives and Raileries, against those who implicitely espouse the Sentiments of an Author, and profess they will never desert him. It looks as if you, and the rest of the new Philosophers, had banded together in an offen∣sive Confederacy, to make continual War upon the Followers of Aristotle on that Account; and at the same time you fall into the same Error for which ye reproach them, and are an hundred times more bigotted to your Descartes, than they to Aristotle. For my part, I know not how to blame the Conduct of those that are somewhat mode∣rate, which you are so enrag'd against. If their Reason hath discover'd to them another Path than what M. Descartes trod in, why are you angry if they follow it? Aristotle held Possession

a long time, and reign'd absolute Monarch in Philosophy. The Prescription and Vassalage of several Ages, confirm'd his Title of Prince of Philosophers. Descartes is a Rebel, who durst encourage a Party against his Prince: What Right has he to demand a greater Submission un∣to him, than he was willing to allow to Ari∣stotle?

Because (answer'd he) Truth and Reason are manifestly on his side. That, reply'd I, is ex∣actly the first step Rebellion ever makes, to in∣force the justice of its Cause, and proclaim the publick Welfare does depend upon it. But not∣withstanding Sir (pursu'd I) I am more in∣clin'd to Neutrality in this Affair than you ima∣gine. I have determin'd to dive to the bottom of Descartes's Philosophy, of which I have, as yet, but a dark and confus'd Knowledg, having never studied him in his own Works, but in the Books of his Disciples, as soon as they appear'd, and that irregularly, and without Method. But as I am oblig'd to leave this Country very spee∣dily, and have but a short time to advantage my self by your Ability in this Affair, therefore it was that I enquir'd, Whether you had any Com∣munication of Letters, or Friendship with any good Cartesian of Paris, to whose Acquaintance you might recommend me, and who would be willing to instruct a Scholar so apt and forward as I pretend to be?

That Proposal extreamly inspirited my old Gentleman, and I perceiv'd a sudden Joy diffus'd it self all over his Countenance. Ever since I knew you (said he, taking me by the Hand) I have observ'd in you a passionate Concern for Truth; which is the best, and first Disposition

Descartes requires to attain unto it. Trouble not your self, you have still two Months good, which you must stay with me; and that's as much time as is required. I shall in a little time receive some News from M. Descartes, where∣upon wee'll take such Measures as shall much shorten your Journey.

Hey day! News from M. Descartes! (said I) why he has been Dead this forty Years. I should be sorry, answer'd he, to have let that Word escape me in another's Presence, but I let it slip purposely at present, to highten your Desire of hearing from me those Things which few in the World are acquainted with, which presently will surprize you, and the Knowledg thereof will convey you in a trice to the end you desire. Hear me then:

You must know (continu'd he) that Cartesius, like the ancient Leaders of Sects of Philosophers, avoided the publishing all the Mysteries of his Philosophy. Some he reserv'd, which he only divulg'd to some particular Friends, of which I had the good Fortune to be one. All the pe∣culiar Discoveries he had made, which he thought might be of Use, and either contribute to Morality, or serve to make any Progress in the Knowledg of Natural Beings, he hath ob∣liged the Publick with. But Prudence advis'd him to suppress such others, as some might have converted to an evil Use. The Immortality of the Soul is one of those Points, wherein he was oblig'd to observe that Method, and certainly is one of the most Important Articles in Philo∣sophy. To prove this in a plain, familiar and intelligible way, such as shall force the Mind to give assent, and leave not the least Scruple be∣hind,

is to undermine the chief Foundation of Libertinism and Atheism. This M. Descartes hath done, by demonstrating the distinction of the Soul and Body in a Man, by the only clear and distinct Conception that we have of those two kinds of Being. That Demonstration is one of the most fine and useful places of his ad∣mirable Meditations. And he was high-sur∣priz'd to see it so hotly oppos'd, especially by Gassendus; which, though before he had ask'd his Permission, gall'd and vex'd him, a little more perhaps than was convenient upon that occasion. Which gave rise to a Reflection in the Mouths of many at that time, and which betwixt our selves was true enough, That M. Descartes did not understand Raillery. But he had Moderation enough in the heat of his Conflict, to decline the submitting to the Temptation, which had often invited him to confirm his Demonstration by Experiment, fearing it might prove of dange∣rous Consequence: And that is the Mystery which I am about to teach you.

It was his way (as all know) to endeavour to make good by Experience, the Truths he had discover'd by the meer Light of his Understand∣ing. He was in hopes, that having demonstra∣ted with so clear conviction the distinction of the Soul and Body, he might make so far a Pro∣gress as to penetrate into the Secret of their Union, and at last come to that of separating, and re-uniting them when he pleas'd. The Questions that his Illustrious Scholar, Elizabeth the Princess Palatine, us'd to make upon that Head, and the difficulty he found in himself to invent such Solutions as might be easily under∣stood, put him, in short, upon the Undertaking.

One day he propos'd his Design to me, and some other of his Friends. We thought him Whim∣sical: And I remember I laughing made Reply, That there was but one way imaginable to ef∣fect it, which was, to find out the famous Cadu∣ceus of Mercury, which that God, they say, sometimes by Jupiter's Orders made use of, to separate the Souls from Bodies, and after a cer∣tain term of Years to joyn them unto new ones, according to the Principles of Pythagoras's Tran∣smigration.

That however did not divert Cartesius from raving on his Project, not ascertaining himself of the Success, nor judging yet he ought alto∣gether to despair. That was it, that ingag'd him in a more exact Study than formerly of an Hu∣man Body, and occasion'd him to make those most exquisite Discoveries in Anatomy. The first Conclusion that he drew from the Idea he had of the Soul, as of a being perfectly Indivisible, was, That it was not extended through the whole Body, as vulgarly it is taught. He shew'd the falsity of that Master Reason, which was us'd till then to confirm Men in their Prejudices, that in whatever part you prick the Body the Soul is sensible of Pain. Then said the Philosophers, It must be extended through the whole. He exposed the Weakness of that Argu∣ment by two Experiments, that manifestly prove the perception of Pain, and the Im∣pression of Objects in Places where our Soul is not. The first is that of those Persons who have lost an Arm, who from Time to Time perceive an Aking in the Place where their Fingers used to be, as if they had their Arm entire, although their Fingers are not there, nor by Consequence

their Soul. The second is of a Man that's Blind, which he often instances, who makes his Staff supply the Loss of his Eyes, to distinguish the Figure and Qualities of Objects: Who knows by the Assistance of his Stick, whether it be Water, Earth or Grass that he touches; whe∣ther the Floor be Rough or Smooth, &c. For it is certain he perceives all this by his Staff, al∣though no one will say, That his Soul is in it. He then demonstrated, That the Impression of Objects upon our Body consisted only in the Vi∣bration of the Nerves and Fibres, that are spread throughout the Parts, it being unnecessa∣ry the Soul should be co-extended with them. But it was suffcient to her for the perception of Objects, that that Vibration should be commu∣nicated to some principal part where she kept her Residence; just as the Vibration caus'd by the touch of a soft, or hard, of a rough or smooth Body, communicates it self to the Hand by the Mediation of the Staff; that as the Staff ex∣tended from the Hand to the Body, which it touches, is instrumental to the Soul for the per∣ception of the Qualities of the Body; so like∣wise the Nerves drawn out, for instance, from the Brain to the Hand, may be ministerial to its perception of the Body that the Hand doth touch. And that in fine, The Pain, caus'd by the too near approach of a Finger to the Fire, doth no more suppose the Souls actual Presence in that part of the Body, than does the ail of a Finger, of which a certain Maid complain'd from day to day, whose Arm, being gangreen'd, was cut off without her Knowledg. For she only felt the Pain, because the Humours, or some other Cause, made a Concussion in the

Nerves of her Arm, which ran before to the end of her Hand, and because they strook them in a manner like to that which was formerly requi∣site to excite a Pain in the Finger, before she lost her Arm.

Having made this first Step, and drawn a Con∣sequence of that Importance and Satisfaction, from so abstracted a Principle as the Indivisibi∣lity of the Soul; it was easy for him to prove, she kept her Court no where but in the Brain. There it is that the Nerves do center, or rather from thence they have their Origin. It is there that the Philosophers, if you except a few, and in those Vanhelmont, who seiz'd with a Whim, plac'd the Soul in the Breast; it is there, I say, that the Philosophers generally agree to be found that which we call the Common Sense, that is to say, the only place where the Soul can be advis'd of all the different Impressions that external Objects make upon the Senses. But since the Brain is of large Extent, and besides that soft and whitish Substance, which com∣monly goes by that Name, hath Membranes, Glands, Ventricles or Cavities, it was some∣thing intricate to resolve, and precisely to de∣termine in what place the Soul was seated. M. Descartes throughly examin'd the different Opi∣nions of Philosophers and Physicians thereupon, and after having solidly confuted the greatest part of their Sentiments, that were founded up∣on but weak and unsound Principles, he evi∣dently concludes, The seat of the Soul must have three Conditions: First, it must be one; to the end that the Action of the same Object that at the same time, strikes two Organs of the same Sense, should make no more than one

Impression on the Soul, as to instance, she might not see two Men where there was but one. Se∣condly, it must be very near the Source of the Animal Spirits; that by their means she might easily move the Members. And in the third Place, it must be Moveable; that the Soul cau∣sing it to move immediately, might be able to deter mine the Animal Spirits to glide towards some certain Muscles rather than others. Con∣ditions no where to be met with but in a little Gland call'd Pineale or Conarium, situated betwixt all the Concavities of the Brain, supported and incompass'd with Arteries, which made up the Lacis Choroides. It is that Lacis we may be as∣sur'd that is the source of the Spirits, which, ascending from the Heart along the Carotides, receive the form of an Animal Spirit in that Gland, disengaging themselves there from the more gross parts of the Blood; and from thence they take their Course towards the diffe∣rent Muscles of our Body, partly dependent∣ly, partly independently on the Soul; as the Author of Nature has order'd it, with reference to the end he propos'd to himself in the produ∣ction of Mankind.

So far M. Descartes took Reason along with him for his Guide; and for ought I know he might have stop'd there, had not Fortune, or rather the good Providence of God (who often encourages the laudable Curiosity of those that apply themselves to the consideration of his wonderful Works) reveal'd to him in an extra∣ordinary manner the Secret that he was in search of. And that was without doubt one of the most strange Effects of the desires of a Philoso∣phical Soul, which a famous Author stiles a Na∣tural

Prayer, that never fails to be heard, when it is joyned with a prudent and exact Manage∣ment of our Reason.

Should you believe me, added he, if I should tell you M. Descartes had often Fits of Extasy? Why not? Said I; that's no such incredible thing, of so Contemplative a Man as he was; nor is it a Case without a President. Who has not heard of those of the famous Archimedes, in which he often lost himself, through his vehement Ap∣plication to Mathematical Speculations, and in one of them his Life? Syracuse being taken by the Roman Army, whilst he was drawing Figures in his Chamber with that earnestness of Mind; the Tumult of a Town taken by Storm, was not loud enough to wake him: And he sooner was run through by the Soldiers that had forc'd his House, than he was apprehensive of their Ap∣proach.

Alas! reply'd he, with a Sigh, you'll see in the Consequence of what I am relating, That the Extasies of M. Descartes were no less fatal, tho' they were not of the same Nature, and pro∣ceeded from a far different Cause. It happen'd one Day, whilst we were at Egmond, a little Town in Holland, which he delighted in, that he entred his Stove very early in the Morning (which he had caus'd to be built like that in Germany, where he began his Philosophy) and set himself to thinking, as he us'd to do. Two Hours after, I came in: I found him lean∣ing over the Table, his Head hanging forward, supported with his left Hand, in which he held a little Snush Box, having his Finger near his Nose, as if he was taking Snush. As for the rest he was Immoveable, and held his Eyes open:

The noise that I made in entring the Room not causing him to stir, I had the Patience to ob∣serve him half an Hour postur'd in that man∣ner, without his perceiving of me. In the mean while there happen'd an Adventure that much surpriz'd me: There stood upon the Cornish of the Wainscot in the Stove, a Bottle of the Queen of Hungary's Water; I was amaz'd to see it descend, whilst no Body came near it, and to pass through the Air towards M. Descartes. The Cork, with which it was stopt, came out of its own Accord, and the Bottle fastning it self to his Nose, hung there for some time. I protest I durst have swore at that moment, there had been no small Conjuring in the Business of our Phi∣losopher and that some familiar Demon, like that of Socrates, had inspir'd him with all the fine Things he still had taught us. But I was con∣vinc'd not long after that there was nothing less in it, and I desire you to suspend your Judg∣ment thereon. He awaken'd a little while af∣ter as in a start, and striking his Hand upon the Table, This time at last, said he, I have it. I thought him still in a Dream: And springing up forth with upon his Chair, transported with Joy, without seeing me, he cut two Capers in the middle of the Room, still repeating, I have it, I have it. I burst out with Laughter to see that Frolick, a thing not customary with M. Descar∣tes, being naturally of a Grave and Melancholy Temper; who hearing and seeing me at the same time, presently redden'd, and afterwards fell a Laughing as well as I. And as I was ur∣gent with him to give me the Reason of his Joy and Rapture: To punish you, says he, for ha∣ving observed an Indecorum unbecoming a Philo∣sopher,

you shall not know't so soon: And with that he left the Room in which we were, and entred into his Closet, bolting it upon him. Ne∣vertheless two days after he imparted to me the Mystery.

We took a turn together out of Town, and after occasional Discourse of several Things; Well, said he, abruptly, without recourse to Mercury's Caduceus, I have found out the Secret, not only of the Union of the Soul and Body, but also how to separate them when I please: I have experienc'd it already. That was the Product of the Meditation, wherein you sur∣priz'd me the other day; and when I seem'd to you to awake of a suddain, I came farther a Field than you imagine: He spoke this in so se∣rious and positive a way, that he seem'd to be in earnest. It shall be your Fault, added he, if you are not convinc'd of the Truth of what I say, and of the Experiment. It is the most curious Secret in the World. I am resolv'd to commit it but to very few; but that Adherency which you have manifested until this time unto me, will not suffer me to be reserv'd in any thing. He went on, without giving me time to complement his Generosity, and related that extraordinary Event in all its Circumstances.

He told me, that being six'd attentively upon the Question which the Princess Elizabeth had propos'd, touching the Union of the Soul and Body, and revolving in his Mind his former Thoughts upon that Subject, in the midst of that extraordinary Application, he found him∣self in such a strange Surprizal in an Instant, that he was not capable, when he told me of it, to express himself clearly thereupon, nor could

he gain so distinct a Conception of it as when actually he was in it. All that he could tell me, was, That it resembled a Trance, because in that there is no use of the Senses; one can nei∣ther See, nor Hear, nor Feel the Impression of External Objects (unless they be extreamly vio∣lent) and then there is an end of it: But herein it was quite different; since the Soul had Per∣ceptions of it Self, and was apprehensive of the Cessation of its Organical Functions: Which in a Trance is nothing so. That she was furnish'd with a World of Immaterial or purely Spiritual Notices, of which he had sometime discours'd to us, but in an abundantly more perfect and lively manner, than when his Attention was disturb'd with the appearances of Fancy, which constantly interrupt it: That more Discoveries of Truth could be made thus in one Minute, than in ten years by the ordinary means; which Knowledg of Truth fill'd the Soul with so pure and satisfactory a Joy, that nothing is more true than what Aristotle says, likely upon the same Experience, That the compleat Happiness of Man, in this Life, if there is any such thing, consists in the Contemplation of God and Natu∣ral Beings.

But he told me, he had no sense of that perfect Joy, till he was fully enlightned upon the Point that then took up his Thoughts: Which was done in a Moment. He had the satisfaction not only to know, but to be sensible, in some mea∣sure, of the Truth of the greatest part of those Things which had imploy'd his Meditations un∣til that time; and of the Evidence of the Idea's he had fram'd concerning the Essence of the Bo∣dy and Soul; to see her advanc'd upon her Pineal

Gland he had conjectur'd, and to see that the Union of the Soul with the Body was nothing less, then that vertual, or rather imaginary Extension, by which she was suppos'd commensurate with the Limbs; much less those imaginary Modes, which the Schools makes use of, to confound and plague the Conceptions of Youth. But that which was of most Importance was, to see; that this Union was nothing in Effect, but these actual Commerce and Correspondence the Soul and Body had with one another. A Commerce that chiefly is maintain'd in this, that the Nerves spread through the Body, by their Vi∣bration give occasion to the Soul of knowing the different impressions, External Objects make upon the Senses; and in that the Soul pursuant thereupon, by the Motion she immediately im∣presses upon the Pineal Gland where all the Nerves concentre, determines the Animal Spi∣rits to their several marches through the Muscles, to produce in the Body such several Motions as she shall please to give, and especially those that are necessary to her Preservation.

After that (pursu'd, my old Friend) M. Des∣cartes entertain'd me with all that happen'd up∣on that occasion, and all the other Reflections he had made. The Principal of which was, That his Soul in that juncture no longer perceiving the Motions, external Objects caus'd upon his Body, and by consequence that Commerce, in which the Essence of Union consisted, being bro∣ken, she could behold her self as in a separate State, though in the mean time she resided at her usual Abode; that local Presence having the least share in her Union with the Body: She then had a mind to disengage her self from the

Body, and see what would be the Event of that Separation. No sooner had she wisht it, than it was so. And he farther experienc'd what he had often suggested to us before, that if the Ma∣chine of the Body had all its Organs sound and free; if it had its customary Heat in the Heart and Stomack, the circulation of the Blood, the filtration of the Humours, and all those natural Functions, all the Motions constantly perform'd in us without the notice of the Soul, would go on as regularly in her absence, as when she was there. Moreover it fell out as she was busy in con∣templating the operation of her Body at some paces distance from it, a Fly fortun'd to tickle it in the Face; presently the Hand rais'd it self to the place, and unseated the Fly just as if the Soul had been actually in the Body. So true it is that the greatest part of the Motions of our Body, which we attribute to the Soul, are ow∣ing to the sole Disposition of the Machine.

This Soul before she durst venture to wander very far from the Body, made her entry and exit sundry times; and judging by the disposition in which she saw it, she might without any appa∣rent danger leave it for some time, she haz∣arded the undertaking a very long Voyage. She arriv'd at Beitany in the Houses of her Re∣lations, and from thence she made a Sally unto Paris to the House of some other Acquaintance. She was much concern'd to see that the People there had but an indiffernt Opinion of her Reli∣gion; the Country M. Descartes had chose to live in, and some unwaranted Inferences that one or other had drawn from his Principles, had given occasion to those rash Censures. It is not∣withstanding true, that all the time he liv'd and

when he dy'd, he was a sound and honest Ca∣tholick.

Finally, such was the success the Soul found in her Rambles when separate from the Body, that she could when she pleas'd in a Minute tra∣vel three or four thousand Leagues: In so much that this of M. Descartes parting from Egmond about half an hour after eight in the Morning, had travers'd all France in an hour and an half, and was return'd at ten.

Bless me! said I to my old Gentleman, how expedient would that be for a Person that so passionately desires to see the Country as I do! You shall gratify your Curiosity, answer'd he; but hear me out.

M. Descartes Soul being return'd from he Voy∣age in France, found her Body almost in the same posture in which she left it. But as yet she was not fully Satisfy'd. She was unacquainted with the way and means that led her into this Condi∣tion: And she consider'd it was an hazardous Ex∣ploit, and that being once united to her Body, she might never, for ought she knew, be disjoyn'd again, till Death should cause a final Separation. She apply'd her self therefore seriously to con∣sider the Nature of her Body, and the disposition of all its Organs: She found that the Nerves im∣ploy'd in Sentation, and those that serve for Na∣tural functions, as the beating of the Heart, the circulation of the Blood, &c. were of a Nature quite distinct. She saw that these were vehement∣ly distended, and she concluded it might be for the better communicating the Animal Spirits to the Muscles with which the Nerves are united, and capacitating them to maintain and continue those natural Motions, the Soul is not aware of

when united with the Body; and that, on the contrary, the Nerves made use of in Sensation, and by whose Means the Soul received the Im∣pression of Objects, were almost all unbraced, and lax, which might prevent the Motion, caused by the Impulse of Objects, from being continued unto the Seat of the Soul: The Diffi∣culty was to find the true Cause why one should be taxed without the other, and how she might bring it about to distend those that formerly were laxed.

Mean while the Snush-Box, which I mention'd, his Body held in its left-Hand, made M. Des∣cartes call to mind, That before his Extasie he had taken Tabaccco-Snush, and he could not tell but so extraordinary an Effect might have been produced by the Vertue of that Tobacco. That which he took of was an unusual kind, which a Merchant of Amsterdam had brought over from an Island near China, and presented him: It was extreamly strong, and M. Descartes, to mollisie it had mix'd a certain Herb in it, dryed to Powder, whose Name he never would acquaint me with, nor the Place where it grew, though he presented me with a great Quantity of the same: He laid a sufficient Dose upon the Back-Side of his Hand, and gave it his Body to take; and at the same Time happen'd this prodigious Effect in his Brain; for all the Vapours raised there since his last taking were dislodged and dis∣sipated in an instant. He observed it was only the Particles of the Tobacco that scattered the Fumes of the Brain, and that those of the Herb which he had tempered with it being not so fine, and having very little Motion, fast∣ned themselves in the Nerves that cause Sensa∣tion,

and and made them looser than they were before.

Seeing that Effect, he no longer doubted, but concluded it to be the Herb, which he mix'd with the Tobacco, that caus'd his Trance, and took away his Senses; and that the Tobacco? at the same Time unharbouring all the Fumes that might benight the Brain, left the Soul with the entire Liberty of knowing and reflecting on it's self, as she had then experienc'd. After which he thought that Hungary Water was su∣fficient to brace the Nerves afresh, that serve for Sensation, since it is often used to recal those Persons that swoon away. The Soul takes the Bottle, I not long since mentioned, and brings it in the Air from the far Side of the Chamber to his Body, (and therein consists exactly the Ma∣gick of which I then suspected M. Descartes guilty) and moistens his Nostrils with it: The subtile Vapour of that Liquor effected what he aimed at; presently the laxed Nerves erect them∣selves, and the Soul streight seats it self in the Pineal Gland, and finds itself confederate with the Body as before. It was in that instant I per∣ceived Descartes to come to himself. I told you, he lock'd himself forthwith in another Room, it was to make a second Experiment of his Tobac∣co and his Herb, which succeeded to his Hearts Desire: Since when, it was a Business of nothing for his Soul to leave the Body; and since his im∣parting to me the Secret, his Soul and mine have made an hundred Expeditions together, to in∣struct our selves of the greatest Curiosities in Nature.

As those that read the Works of M. Descartes are unacquainted with all that I have been relat∣ing, they with just Cause are amazed at a thing, which you will not startle at for the future. I mean the Particulars he descends to in his Physicks, concerning the Properties of his three Elements, at how great soever remove from Sense they lie; concerning their Figure, their Motion, their Rank and File in the Composition of his World, and all particular Bodies, concerning the Dispo∣sition of his Vortexes, in which he proceeds so far as to observe the different size of the Balls of the second Element, of which they consist, in their respective Places, how those that come nearest the Centre of the Water are the least of all; those that are a little removed are some∣what bigger, increasing still in Bigness unto a determinate Distance, after which they all are equal. Concerning the Formation of their Parts chamfer'd in Fashion of a Skrew, with which he explains the Nature and the different Phenomena's of the Load-Stone, in a way so fine and easie, Phoenomena's that till then had puzled and con∣founded all the Philosophers, even those that had so ready a Method of explaining all things by the Assistance of their occult Qualities: All this he saw intuitively, and of himself.; and for me that speak to you, is it possible to think, That at the Age of seventy seven, and being of so weak a Constitution as I am; I say, is it possible for you to think I should have lived to this, and preserved my Health and Vigour as I do, unless I had had a perfect Knowledge of the Machine of my Body? Unless I had still silled and made up the Breaches whereat Life leaks and runs out continually? I mean not, in applying the Re∣medies

that Medicine prescribes, whose conje∣ctures are so very uncertain, and from the Use of which Monsieur Descartes has so frequently dissuaded the Princess Elizabeth: But in the Pra∣ctice of that Critical Knowledge my Soul has of my Body, of which she perfectly is, and can be instructed as often as she pleases, by putting her∣self in the Capacity I have now been speaking of. I must acknowledg Sir, replyed I, then, it is a most admirable Secret and of Infinite Use; I am impatient till. I learn it of you, and as soon as I know it I am persuaded I shall improve it to as great a Benefit as Adam would have done the Tree of Life in Paradise, if he had continued there. And I doubt not but if Origen had known it, he that looks upon the History of Scripture as Allegory, he would have believed the Tree of Life to be nothing but this Mystery which God had communicated unto Adam: But that which you was speaking of your Health, creates one Scruple in me; How Monsieur Descartes having the Advantage of this fine Knowledg came to dye at the Age of fifty four? Was he so much out of Love with his Life as to neglect the repairing those effluxes of his Machine, whose Failures and Disasters he could so easily foresee?

Do you believe then, returned he, that M. Des∣cartes is dead? I know not, said I, how you understand it, but methinks the Corps of a Man should not be buried unless he was dead before; and all the World knows that in the Year 1650. the Body of M. Descartes was interred at Stockholm with great Pomp and Solemnity, by the Care of M. Chanut, his particular Friend, and then Em∣bassador of France at the Court of Sweden: That

since M. Dalibert hath ordered his Bones to be removed to Paris, and to be disposed of in the Church of S. Geneve, where his Epitaph is to be seen, engraven upon a fair White Marble: It seems to me once more, That all this supposes a Man as dead as dead can be.

All these Particulars are true, said my Carte∣sian; but for all that it is false that M. Descartes is dead; for that we call Death is when our Body becoming incapable of Vital Functions, either by the Defailure of the Organs, which are wore out in the Succession of Years, or corrupted by some Disease, or endammaged by some Hurt or Wound, the Soul is oblig'd to quit her Habi∣tation, following the Laws of their Union esta∣blish'd by the Sovereign Master of the Universe: But Cartesius's Soul was by no means separated from his Body after this manner. Hear then the Matter of Fact.

About three or four Months after his Arrival in Swedeland, where Queen Christina had invited him, and did him the Honour to entertain him in her Library an Hour in a Morning every Day: He was seized in the midst of Winter with an Inflammation of the Lungs, seconded with a Giddiness in the Brain; but the Fever having left his Brain, there had been no great Difficulty in his Recovery. Himself had wrote a little Time before to one of his Friends, That he had made some Discoveries in Anatomy, that insur'd his Life for an hundred Years: And 'tis known that M. Descartes did not use to go by Guessing, or advance any thing without a firm Assurance; but an unseasonable Misfortune rendred his Predi∣ction fruitless; seeing he had not rested well that Night, his Soul had a Mind to take a little

Turn for Recreation-sake; he takes his usual Dose of Snush, and his Soul leaves his Body in the Bed. By ill Luck the Physician, contra∣ry to his Custom came to visit him at Midnight; the Noise he made, in entring the Chamber, did not awake his Body, whose Senses were per∣fectly laid asleep by vertue of the Herb, of which I spoke, that was mingled with the To∣bacco: But having put to his Nose a Vial of extreamly Spirituous Liquor, to fortifie the Brain, it made a more quick and lively Sally upon the Organ of Sense than Hungary Water used to do, which M. Descartes Soul made use of when she would re-enter the Body, and conclude its Trance; it caused it to open its Eyes, and to give some Groans. The Physician ask'd it how he did? The Machine accustomed, some Days ago to answer to that Question, That he was very ill, made still the same reply; but to other Que∣stions the Physician proposed (since the Soul was not there to talk rationally, and answer to the purpose) the Answers were full of Extrava∣gance and Delirium, just as the Machine was determined by the Voice of the Doctor: It talked eternally of the Separation of its Soul from its Body, because the last Thoughts the Soul entertained in the Act of separating herself were those of that Separation, which had left some Figures or Traces stamp'd upon the Brain, answering to those Thoughts, and determining the Tongue to a Motion, requisite to pronounce such sort of Words. These Symptoms enduc'd the Doctor to believe he was again transported with a Raving in his Head; wherefore he is out of Hand blooded in the Foot, Cupping-Glasses are apply'd, and several other Violent Remedies,

which so exhausted and altered his poor Body, that in a short Time it had spent all its Strength; it's natural Heat began to faint, and lose itself by little and little; a Defluction of his Brain fell into his Breast; and in a Word, it became a meer Ca∣daver, and unable to perform the Duties of Life, and to receive his Soul. Thus it happened; so that you see a Man may truly say, M. Descartes is not dead.

Assuredly Sir (said I) this is not to dye according to due Form and Method; nevertheless the Swedish Physician would be held Guiltless be∣fore all the Faculties of Europe; for he has fol∣lowed the Rules of his Art he acted according to appearance, and if he did but understand what you are teaching me, That M. Descartes is not dead, he might boast of the Greatest and most unprecedented Exploit that was ever known in Medicine, I mean to have killed a Man with∣out causing him to die. But Sir, I beseech you (continued I) acquaint me, if you know, What was the Destiny of M. Descartes Soul; for, ac∣cording to the uncontroverted Principles of our Faith, a Soul in leaving this World receives her Arrest for Eternity, and either has her Portion in Paradice, Hell or Purgatory for some Time.

That Question ruffled my old Gentleman; And in the Name of God (said he) almost in a Passion, rid your self of that Ridiculous Cu∣stom you have taken up in the Schools, of in∣troducing Questions of Religion in Matters purely Philosophical. M. Descartes had once thought to renounce his Philosophy, or at least refuse to publish his Works, to save him the Trouble of answering those impertinent Obje∣ctions,

which were made at every turn and upon all occasions. I am giving you clear Matter of Fact, and you desire me to Account for the Con∣duct of God. But in brief, have not I fore∣stall'd all your Difficulties, when I told you M. Descartes was not Dead? And since he is not Dead, why demand you if he has submitted to a Judgment, the Dead are only concern'd in?

I beg'd his Pardon for my Imprudence; and agreed with him, That nothing was more un∣seasonable and inconvenient, than such sort of occasional Questions, to a Philosopher that had made a System without regard to any thing of that Nature. And that likewise put me in mind of entreating my Readers, to use the same Can∣dor towards me. That they will not wrangle with me, upon the Point of separate Souls, whole Shoals of which I meet with in my Voy∣age to the World of Descartes, nor tye me to an∣swer all the Scruples, they might be able to raise on that Account. For therein bottom the most agreeable Passages of my History, with which I should not present the Publick, but upon that Condition. I would entreat them to remember the Priviledg these Cartesian Gentlemen take, who when perplex'd in answering the Argu∣ment, brought against the Essence of Matter, and drawn from the Sacrament of the Host, think they have right to cry out, They are in∣jur'd; That their Philosophy is sequestred from Things relating to Faith; That they are Philoso∣phers and not Divines, and undertake the explain∣ing the Mysteries of Nature, not of Religion: I would, I say, they'd do me the like Justice; or, if they had rather, the same Favour. And

supposing any one so Religious, as to suspect me of the Heresie of those, who say, The Souls in parting from the Body are not doom'd for Eternity; I wish he'd consider once more, that I am in this, an Historian and Philosopher, not a Theologist, and give a Relation of Descartes's World, am not making a Profession of Faith. Which the Character of an History (such as I am upon) will bear, far more independently of the Truths of our Religion, than a System of Philosophy. Any one that knows never so lit∣tle must be forc'd to acknowledg this: Which being once suppos'd, I return to the Narrative of my Old Gentleman, who thus went on.

M. Descartes's Soul returning to Stockholm, found her self in the like unlucky Circumstances, as did one Hermotimus, mentioned by Tertullian, who having procur'd the self-same Secret as Descartes, left constantly anights, his Body asleep in Bed, whilst his Soul went a rambling through the World. Both one and the other, at their return, found their Lodgings out of a Capacity to receive them.

The Task Descartes's Soul enjoyn'd her self then, was, to meet at Paris. She would not tell me presently of the Accident, but only in∣vited me to take a turn or two: No sooner said than done. With one Snuff of the Tobacco, I equipt my self to wait on her. My Soul was no sooner out of my Body, but she said, in Lan∣guage Spiritual, she was about to tell me strange News. I am, says she, no longer Imbo∣dy'd; my Corps is this day to be interr'd at Stockholm; and he gave me the Particulars of what I have been relating: Nor did she seem sab or afflicted thereupon. I then demanded of

her if she experienc'd what the Philosophers re∣port, That the Soul being the substantial Form of the Body, when separated for good and all, is in statu violento. She answer'd me, she knew nothing of that violent State, but found her self incomparably better out, than in the Body: And that she had but one Concern upon her, to know in what part of the vast Space was best to settle her Abode in. That she would take my Directions in the thing, but that she found her Will inclin'd for the third Heaven. The third Heaven, according to the division Cartesius makes of the World, is the last of all, and that which is the farthest remov'd from us. For the first is nothing but the Vortex, in which is plac'd the Earth, whose Centre is the Body of the Sun, about which, the Coelestial Matter that compo∣ses the Vortex, carries us, and makes us turn continually like the other Planets. The second Heaven is incomparably larger than that in which we are, and takes up all that mighty space in which we see the fix'd Stars, which are so many Suns, and have each of them a Vortex, of which they are themselves the Centre, as our Sun is of this. Lastly, the third Heaven is all that Matter, or all that indefinite Extent, which we conceive above the Starry Heaven, and is void of Bounds, and in respect of which the space of all the other may be consider'd as a Point.

Now many Reasons determin'd M. Descartes to choose his place of Residence in the highest Heaven. The first was, To avoid the Compa∣ny of an Innumerable gang of Souls of Philoso∣phers, that were vaulting and fluttering on all parts of this our Vortex; for, to tell you by the

way, 'tis incredible how many Souls we met up∣on our Journey: And M. Descartes was much surpriz'd to see the Secret, of which he took himself to be the first Inventer, made use of in all times, even by those of a very mean Quality, whereby they have escap'd a dying, or whose Souls have lost their Bodies by some Accident, not unlike that of M. Descartes. But that which made their Company so disrelisht, and perfectly intolerable to Cartesius his Spirit, was, That these Souls, so disentangled as they were from Mat∣ter, were tinctur'd still with Prejudice, where∣with they were prepossess'd, when united with their Bodies. That when he would have con∣verss'd with them about the Principles of Bodies, and the Causes of several Phoenomena's, they faint∣ly suppos'd to him, or prov'd by the Authority of Aristotle, substantial Forms, absolute Accidents, and occult Qualities, as is done to this day in many Schools. And except some few Souls of the highest Rank, which he hath converted and proselyted to Cartesianism, all are inveterate and inleagu'd against him with as immoderate Fury, as the Philosophers of this World when he be∣gan to publish his Doctrin here.

The second Reason that byass'd him to that Election, was, because he look'd upon those in∣definite Spaces as a new Discovery, of which he was the Author. For it was upon his forming a distinct Idea of Matter, whose Essence consisted in Extension, that he concluded Space, Extensi∣on and Matter, to be one and the same thing, signify'd under different Names: And being it was necessary to admit of a Space and an Exten∣sion above our World, since we have a most clear Conception of them, it was plain, That

above our World there was Matter too, and as we can have no Idea of any Bounds or Limits that Matter has, it is necessary it should be Infi∣nite or rather Indefinite.

Finally, the third and most prevailing Reason of all, and which he intimated not to me, until we arrived upon the place, is, that well, con∣jecturing the Matter above the fix'd Stars to be uninform'd, and not yet shap'd into a World, he was in good hopes that he was able to set it to work himself, and fancy'd that in dividing and agitating it, according to his Principles, he could reduce it to a World like this, excepting that it would be destitute of real Men, and only stor'd with Automatous Machines in their Like∣ness. That Project was the Subject of the most part of his Books, especially of his Book of Principles, and that Entituled, The World of M. Descartes. We set out immediately for the third Heaven. I shall not descend to the Parti∣culars of our Voyage. I hope in a few days you'll bear me Company there your self. I'll only say, that upon our Coasting, we found all Things exactly in that Portrait we had drawn before, without Form, without due Order, or any regular posture of the Parts, as rude and unsightly Materials, that require the Hand of the Artist. We survey'd it all about, and be∣wilder'd our selves a long time in the vast De∣serts of the other World; which perfectly re∣presented to me the Face of the Chaos, and that confus'd Mass of which the Poets speak. That enterview, as much a Spirit as I was, fill'd me full of Horror, so hideously frightful it ap∣pear'd. It is notwithstanding here (said the Spirit of M. Descartes) that I will fix; nor will

I quit this Place till the Providence of God shall dispose of me for Eternity; he brought me into the World to reform and re-establish the Philo∣sophy of it. I had with good Success began the Business I was sent upon; but one unlucky Ac∣cident, not in my Power to foresee, prevented me from prosecuting my Design: That shall not hinder me from using the Knowledg he hath given me to the best Advantage. I presume, to accomplish here the System of my World, of which you have seen the Draught: Matter here is plenty and to spare, and only Motion's want∣ing; and I have all encouragement to hope, That God, who, of his Goodness, uses to con∣descend, in Quality of an Universal Cause, to the Thoughts and Inclinations of his Creatures, conformably to their Nature, will not be wanting to me. Being a separate Spirit, I can lay Claim to greater Motions far than those that set the Wheels of all the World below a going: I shall no sooner desire the Moving of this Mat∣ter, but God, pursuant to the Laws of his Pro∣vidence will create so much Motion as I have a Mind to: There will be need of nothing more than the Determination of that Motion, and the Distribution of it, according to the particular Necessities of every part of Matter. That de∣termination, as I have heretofore explained, de∣pends on Second Causes, which Province will entirely belong to me; I know very well the Rules; the Consequences I have drawn from those Rules will infallibly compass my Design. In short, I find my self in a Capacity, according to my Principles to warrant the Success of my Enterprise; since notwithstanding the Machine I undertake is of an unweildy Pigness, for I

design to make it as capacious as our World, and must be composed of an infinite different Parts, since the Engines that must be plaid are innu∣merable, since the Combinations and the different Determinations of Motions must be infinite, it will not be the Work of one Day, nor one Year; half an Age is not too much for an Human Spirit for projecting such a Grand Design: But I am persuaded, my Principles supposed, it will be sufficient. I shall take no Satisfaction in Visi∣tants, that shall come and interrupt me, during that Space of Time: I will now begin to enjoy the Pleasures of Solitude, which I could never find on Earth, and I intreat you to manifest my Intentions thereupon to all my Friends below, whom you think it convenient to acquaint with my Circumstances, without telling them pre∣cisely where I am; for once more I say, I would not have them know exactly what's become of me, nor what I am a doing: The Men there, and especially the Philosophers, deserve not to be admitted to the Knowledge of these great Myste∣ries, they'd ridicule as fabulous what ever you should say concerning me, as they did for the most part entertain as Whim and Chimera all that I revealed of my Project touching the Con∣struction of a World. As for you, my dear Friend, I would that you return to your Body, which now you have left almost two Days; too long fasting may inflame it, and introduce a Fever: Above all, take Care you never finally abdicate it, upon your own Authority, which some of my Disciples have been guilty of, and so many Anci∣ent Philosophers that we met in diverse Places; for that is contrary to the Decree of Providence. Enquire in your Way for the Spirit of Father

Mersennus, and send him hither; I'll take him to me for an Assistant, and to keep me com∣pany.

Having receiv'd the last Orders of this dear Spirit, and obtain'd Permission to give him a Visit once at least, in three or four Years Time; having considered the great Violence I should suffer, in being so long distracted from him, and the Danger likewise I was in of being so for ever, in case I should dye during that great Term of Years, he had destined to the compleat∣ing of his World; we spiritually imbrac'd each other, and I stood forwith for Paris. I cut it through a vast number of Vortexes and Planets, without discovering Father Mersennus; but at last I found him out in Mercury, in which he very much delighted, because that is a very jolly Planet: I intimated to him the Orders I had for him from M. Descartes, which he imbraced with Joy, having been all-a-long his faithful Corre∣spondent, and especially at Paris. Being I was in haste for my Departure, we had not much Discourse together, so we parted; he bent his Course towards the third Heaven, my Spirit took the Way that led to my own Home, where she reunited with my Body.

Since that Time I have paid M. Descartes six or seven Visits; the last was about two Months ago. He assured me then, He had dispatched almost all his Combinations, and that all was as good as demonstrated: And unless the most evident Principles of Geometry, Mechanicks and Staticks were false, he was confident of the Per∣formance. He promised to give me notice about this Time, to come and see him, to the end we might take a Review together, and examine his

Design, and may be forthwith fall to work in the Production of his World, that is to say, to afford me the most Noble Diversion, of which an human Soul is capable. I daily expect a Mes∣sage to depart, and it will be your own Fault only (added he) if you are not a Sharer in this Voyage, and gain a greater Stock of Knowledg in one Day than the most reputed Cartesians have in all their Life. This is the Sum of all I had to say.

Scarce had he made an End of speaking, but a Country Gentleman, of no mean Rank, of a good and genteel Presence, though I disliked the im∣pertinence of his Visit at that instant, entred his Chamber, in a Country Habit, saying, his Coach stood ready at the Gate, and that it was Time to go. It was a Design they had agreed on, to take the Air for a Fortnight; which obliged me to take my Leave of them and retire.

I knew not what to think of this Relation: I never took him for an Enthusiast, that had given it me: And surely (thought I) this Story is too well pursued to be a Dream. I then conceived it might be some mysterious Allegory, containing all the Secrets of the Sect, of which he would give me afterwards the Explication. I applyed my self however to the reading of my fine Des∣cartes, and I compassed him during the Fort∣night, though it cost me many a Head-ake, oc∣casioned by the too great Intention of Thought: But I understood in the Consequence, That all he had said was far from Allegory, and that he ought to be taken in a Literal Sense, at the end of his Epistle.

My old Friend being returned from the Coun∣try, sent me a Letter, the next Morning, in

which he notisied, He would see me before four and twenty Hours were at an end, and that I should put my self in a Readiness for my Voy∣age. I waited all the Day, with great Impati∣ence; but seeing at last he did not come, about ten a Clock I went to Bed; half an Hour after, being yet awake, I was amazed to hear my Cur∣tains drawn on all Sides my Bed, the Casements of my Windows to fly open with so vast a Noise, and to see, by the Assistance of the Moon, my old Gentleman in the middle of the Room, and another with him, habited in an unusual Dress: I protest I was seized with such a sudden Dread, that the Hair of my Head stood upright, and I sweat all over. The old Gentleman then ap∣proaching to my Bed-side, said, You are fearful, take Courage a little, Don't you know me? I know you (answered I) in a trembling Tone, but what could I think to see you in my Cham∣ber without entring at the Door, with such a Noise and Havock as was here? What you should, and ought to think, (said he) is, that a Spirit separate from the Body, may enter any where without a Key, and needs not the Conve∣nience of a Door: And for the Noise, it was first to wake you, and then for the Pleasure of surprizing you, and putting you in a little Fright. Do not you remember the Conversation we had together a Fortnight since? I well remember it (said I) but was it all true you then related? Infallibly (said he) and I now am come to make good my Promise I then made you, of conduct∣ing you to M. Descartes's World: Here is the Re∣verend Father Mersennus, who is now come from him, to advise me all is ready; and that he would be glad, before he puts the Design of his World

in Execution, to make a Tryal in the Presence of some of his Friends; you shall be of the Party if you think fit: I advise you not to lose so fair an Opportunity. At the same Time Father Mer∣sennus steps up, and bowing low to the Ground, confirmed what my old Philosopher had said, and added, That understanding by him the Character and Qualification of my Soul, he could undertake for a kind Reception from M. Descartes. Pardon Reverend Father (said I) my Astonishment. I am not accustomed to receive such Visits: Spirits I never saw before, and I could never have be∣lieved they had been so civil and well-bred as I now find them.

Mean while, though I us'd all possible endea∣vours to compose my self, I still was somewhat fearful: I was under strong Apprehensions there might be Sorcery and Witchcraft in the Case, and that under pretence of guiding me unto M. Descartes's World, they design'd to convey me to the Witches Sabbath. On the other hand I fear'd to affront these Gentlemen-Spirits, who for the most part understand not Will and Hu∣mour. And my Memory furnish'd me with a parallel Case, of some certain People cajol'd with the pretence of such sort of Mysteries, till having learn'd a part, and refusing to go on, they had their Neck writhen by the Devil or his Accomplices: I renounc'd all manner of cove∣nanting in my self, and made use of all the Pre∣cautions my Prudence could suggest in that Con∣juncture; after which, I spoke to them as fairly as I could, in this manner.

Gentlemen, you make Profession of a Sect that gives it as a Maxim, That a Man must not as∣sent to any thing but a Truth, fully and clearly

manifest: And that it is distinguishes you from all others, and especially the Philosophers of the Schools. The Conversation I had with this Gentleman a fortnight ago, and the Critical Read∣ing of M. Descartes since, joyn'd with the pre∣sent Circumstances, create some Scruples in my Mind, of which I should be glad to be clear'd before we go any farther. Will you take kind∣ly what I shall propose? We will hear you rea∣dily (answer'd they) and you shall have the sa∣tisfaction you demand. Only settle and com∣pose your self, for you seem a little disturb'd: And resolve your self you need not fear, and that you shall receive no harm.

Those last Words a little reviv'd me, and I began to speak with a more steady Voice. It is not many days since I read in M. Descartes, That the Essence of the Soul consists in being a thinking Substance, and that she hath neither Extension, nor Figure, nor Colour; which I know not how to reconcile with what I see at present: For you give me to understand, you be purely Spirits, yet I perceive in you different Colours, and I see you form'd in the Figure of a Man, and you look like Beings that are extended: Rid me I pray you of this Perplexity. Father Mersennus presently took the Word. What you propose (said he) stands to Reason: But it is easy to answer you, and plainly to expound the Thing by the evident Principles of true Philo∣sophy. It is certain a Soul is essentially a think∣ing Substance, and that she is neither Figur'd nor Colour'd. We are purely Spirits indeed, and though we seem to have a Face, and Hands, and Feet; yet we have neither Face, nor Hands, nor Feet. He must be as addle-brain'd as was

Tertullian, and bent on Error with as great a Zeal as he, when he ingag'd himself in that Affair, Who thinks the Soul is not only Cor∣poral, but has also Parts proportion'd to the Body, which she animates, and is therein just as a Sword is in the Scabbord. His devout Spi∣rit that saw Souls of a blew Colour in his Pray∣er, had topsyturn'd his Mind upon that Sub∣ject.

To make you therefore comprehend how you see us Colour'd, Figur'd and Extended, with Face, Hands and Feet, though we have neither Extension, Colour, Figure, Hands nor Feet; you must know, your Soul, whilst she is united with the Body, cannot behold another Soul, so as in her self she is, cannot hear her Speak; or to explain my self more justly, cannot have the immediate Communication of her Thoughts. To the end then, you might know that we are here, and that we might make you understand our Thoughts, and the Design that brought us hither, it was expedient to make use of means proportion'd to the Capacity your Soul at present's in. Now I would not have you ima∣gine, that for this purpose I was forc'd to frame my self a Body of some Matter. But only call to mind what your reading of M. Descartes ought to teach you, That to see an Object, with re∣gard unto your Soul, is nothing else than to perceive the Extension, Figures and Colours, of that Object. That that perception is not caus'd immediately by the Object, which being at a distance from our Body and our Soul, can∣not act upon them of it self: That therefore's done by the Reflection of Infinite Rays of Light, which rallying from every part, and every point

of the Object, strike and make the several Threads to quaver, of which the Optick Nerve's composed. That Concussion is communicated to the Brain, and to the place of Residence of the Soul; and it is pursuant to, and on the Ac∣count of that Concussion, the Soul forms an Idea of the Object which she perceives or appre∣hends in the manner we call Seeing. And it is according to the various Modifications of that Concussion, that she sees Objects at several distances under divers Figures, and of different Colours. From whence it follows, that the Perceptions or Ideas of the Soul, have no ne∣cessary dependence on the Objects; but only on the exteriour Organ, which may be prov'd by a thousand Experiments, but especially by that of Phrenetick People, who perceive Objects quite different from what they really are; and see them where they are not.

Now that you may perceive a Body in the place where I am, when no such thing is there, it is sufficient that your interiour Organ should be moved in such a manner, as it would be if a Body was really there. That's the thing I now am actually doing upon your Optick Nerve, to make you know that I am here: That is it, which causes you to see a Body, though in truth there is none to see. And what I act upon the Organ of Sight, to make a Body appear, the same I do in proportion upon that of Hearing, to find you Sounds and Words. I impress a like Motion upon the Strings of your Nerves of the fifth Conjugation, as would the Vibrati∣ons and Undulations of the Air, were it agi∣tated by the Motion of a Tongue and the Mouth of a Man, who should stand where I

seem to do, and should utter the same Words you at present hear.

Upon these Principles it was, that a Father of our Order has most ingeniously unfolded the Mysteries of the Holy Sacrament, without the assistance of that Medly of absolute Accidents, that could never be conceiv'd. For, says he, when we are taught the Body of J. C. is under the appearance of Bread, nothing more is in∣timated, than that the Body of J. C. is truly there, where the Bread was, and seems still to us to be, to the end that Bread may appear where the Body of J. C. actually is, God acts upon our Senses. He there produces the self∣same Motions, and makes the same Impressions the Bread did before. So when our Lord pre∣sented himself to St. Magdalen in the form of a Gardiner, it was by acting upon her Eyes, just as the Visage and Habit of the Gardiner would have done, and not by cloathing himself with the absolute Accidents of a Gardiner.

But that which you may gather from this pre∣sent Experience, is, the manner how the Dead appear, who sometimes by God's Permission present themselves to those alive: For they ap∣pear by the same Method as I do actually my self. And those Bodies of Air or Water, which some pretend they attire themselves withal, are only the Whymsies and Forgeries of their ima∣gination, who have treated of Devils craft in supposing the Principles of the School Philosophy. Have you any farther Difficulty, said he, upon that Point?

Ah! (Father, reply'd I) you have made it as clear as the Sun, and have given me infinite Sa∣tisfaction. Your Discourse is altogether Spiri∣tual.

I rely not much upon the Explication of that Father of your Order, upon the Mystery of the Eucharist. I take it for a Maxim with the wisest of the Catholick Philosophers, That all Novelty in such sort of Things is dangerous, at least always ought to be suspected. You have absolutely dispers'd the Doubts that troubled me. It was indeed long ago that I had a Noti∣on, Sensation was caus'd by the Local Motion of the Organs; but that Idea was not unper∣plex'd. Aristotle had said it before Cartesius, but had not explain'd it. From this time forth I renounce for ever a great part of the Ideas I had fram'd thereupon. I solemnly abjure be∣fore you, all the Axioms that respect the Active, Passive, and passible Intellect. I acknowledg they are Terms that signifie nothing, and are of no use but to make the Ignorant to stare, who can∣not understand them, but imagine the Philosophers can.

After that Protestation Father Mersennus's Soul mov'd my Organ in such a manner, as gave me to apprehend he was well pleas'd. Which made me take the boldness of proposing a second Scruple. Father (said I) I don't well under∣stand what that World is of M. Descartes, where you would conduct me. For in reading M. Des∣cartes I did conceive his World was nothing else, but this of ours, explain'd by the Princi∣ples of his Philosophy. And I distinctly remember I have read in a Letter, he had formerly wrote these Words; That he should think himself un∣deserving of the Name of a Natural Philosopher, if he could only tell how Things might be, without demonstrating they could not be other∣wise. There he Bravado's it a little. But that

confirms me, that when he speaks the contrary, and says he pretends not to give an Account of Things as they are in the World, but only how they ought to be in a World, that he imagins he would be angry, should we credit him there∣upon.

What you say is true (reply'd Father Mersen∣nus) M. Descartes design'd not to be believed in that Particular. So that the World of M. Des∣cartes, is in earnest, this World explain'd by the Principles of his Philosophy. But it is also true, that there is, or rather, will be very speedily, another World, that may more pro∣perly be call'd Descartes's World, since it will be of his own Contrivance. And that's the World with which this Gentleman, your Friend, has entertain'd you, and that we shall give you a sight of if you please. Nothing certainly (said I) will be more diverting: I would quit the Ra∣cing, or the Festivals of Versailles, to be Specta∣tor of this Prodigy, which doubtless, is the compleatest Work of Philosophy, and the almost Master-piece of Human Nature. But Sir (said I, turning to my old Gentleman) the Story of Des∣cartes you have formerly related, gives me some disturbance. The Voyage you know is very long; and a World like this he is about, is not to be built in one Hour's time. I know my Soul loves her Body very well, and would be much concern'd at her return, to find it incapacitated to receive her. And an hundred Accidents may happen, against which no one can give Se∣curity.

We are provided for them all (said he:) Look towards the bottom of your Bed. Good God! (I cry'd out) scar'd out of my Senses: What

is't I see? The Devil then is one of your Club! Wretched Mortal that I am! I am lost, undone: However I'll die without any familiarity with him. Monsieur avaunt. I renounce utterly your Enchantments and your Magick.

Softly, foftly (said he) why all this Alarm? He is no Devil that you see, though Black: He's far from being a Devil: This is the Soul of a little Black that waits upon Descartes. To ease you of all Scruples and Disquiet in a word or two, I'll give you an Abbreviate of him.

This Little Black was formerly Valet to M. Regius the famous Professor of Physick in the Ʋniversity of Ʋtrecht, who, as is known, was then the intimate Friend, Disciple, and Admirer of M. Descartes. Upon these Accounts he mexited the communication of his Secret, for the separa∣ting the Soul and Body. Since that they broke with each other, in so much that M. Descartes thought himself oblig'd to Write against him. Because he deprav'd his Doctrin, and made it give Offence. M. Regius, who if Descartes's Character be true, was none of the most Honour∣able and gentilest Gentlemen in the World, to revenge himself, and shew how he scorn'd, and trampled on a thing, Cartesius set so high a rate upon, taught it this litle Negro: One time above the rest, he went to make use of it. Returning one day from the Country, where his Master had sent him, much tir'd, he sate himself under the shade of an Oak: His Soul left his Body to its repose and rambled for Diversion I know not where. Mean while some Highway-men kill'd a Man hard by him. The Grand Provost who was near, being advis'd of the Murder, came speedily with his Sergeants: The Noise they made

was such, that it awak't the Body of the Little Black: And there happen'd something in the Adventure not unlike that, I told you lately, of Descartes. For the Machine determin'd by the Noise, and the strong Impression the Pre∣sence of arm'd Men made upon his Organ, be∣gan to fly. They pursue him, overtake him, and examine him. He contradicts himself at every Word, in his Answers, which, in the absence of his Soul, were not likely to be very coherent. The Grand Provost who was a little too expeditious in the Business, took his Flight, and the Astonishment that appear'd in his Counten∣ance and his Words, for an Evident convicton of the Crime, and caus'd him to be hang'd upon a Tree, as an Accomplice of the Murder'd that was committed. The Soul returning not long after, found her Body hanging in that rascally Posture of a Malefactour. Forc'd then, as she was, to seek a now Abode, she was in a miserable condition. The majority of separate Souls which play in all the vast extent of the World, being Souls of Philosophers, and Souls of great Importance, and having in a Convention held by the most considerable of them, declar'd that Opinion of Philosophy true, that holds an ene∣quality in Souls of the same Species: They would no ways admit that the Soul of an igno∣rant Negro should enjoy the same Priviledge as they, and gave her chase throughout the Universe. In short, her good Fortune would, that she should, attempt to pass our Vortex and arrive at the very place Descartes's Soul had pitch'd upon to Meditate. He had Compassion on her, and al∣low'd her the liberty to live with him. Father Mersennus brought her hither, in Case there

should be occasion, and we'll leave her with your Body to take care on't.

The Retail of a Story so well circumstanc'd, induc'd me to credit what was said, as true. I intreated both the Spirits to excuse the Transport I was guilty of telling them, that the Figure and Colour he made use of to appear in, being the same the Devil furnishes himself with all, when he would be visible, had imprinted on my Mind that horrible Idea. I desir'd them to give me some Instructions, how I must be rigg'd to accompany them in that wondrous Voyage, that they propos'd; saying, I hop'd to make infinite Advantage of the Favour they vouchsafed me, and in their Society, to return so choice a Treasure of Knowledge, as would distinguish me from the rest of Mankind. Three things, say's Father Mersennus, you have to do: The first is, To dismantle your Mind of all the Prejudices of Childhood, and the ordinary Philosophy. For 'tis strange to see how the Prejudices the Soul sucks in but by the Senses, should make so deep im∣pression on the Understanding, with Time and Custom; which she chooses for the Rule of her Opinions. In so much, that Souls separated form their Bodies, otherwise than by Death, although during that separation they act inde∣pendently on the Senses, do yet think, judge and reason conformably to their prejudice. Without that Precaution, you'l make a fruitless Voyage, and be but where you are, at your return.

The second Requisite before our embarquing is, That you give Orders to this little Spirit, after what Method he must treat your Body in your absence. Whereupon it is advisable to let you know, that when your Soul shall be in

state of Separation, all things will be carried on in the usual Road, not only as to Natural Fun∣ctions, but as to those Motions caus'd by Ex∣ternal Objects; provided that you leave the Machine mounted in the same manner, as it is at present. So that if you us'd to wake, and rise at the sound of an Alarm, or at a certain Hour, as soon as that Hour shall strike, the Motion of the Timpanum of your Ears communi∣cated to your Brain, shall make way for the Ani∣mal Spirits to glide along the Muscles, and to produce in your Legs and Arms, and your whole Body, such Motions as daily you your self produc'd, for the taking of your Breeches, then your Doublet, and the rest of your Ap∣purtenances, after one an other, and dressing you from Head to Foot. It shall walk as it us'd to do; traverse all the House upstairs, and down. It shall seat it self at Table, as soon as the voice of the Page crying Dinner Sir is ready, shall strike upon its Ears: It shall Eat, shall Drink, and in a word, perform every Action it has been accustom'd to; the Animal Spirits never failing to take their course towards cer∣tain parts of the Body, at the presence of cer∣tain Objects, and by consequence producing al∣ways certain Motions in the Body, in certain Circumstances. Now in all External Actions that we do, there is nothing but Motion, pro∣duc'd this way. And hence it is that Beasts who are undoubtedly as Meer Machines as our Body, seem to us at the same time to act both with Va∣riety, and Uniformity.

The only Mischief that you need to fear, is, in case a Friend should come to visit you: Because the Body, without the Soul, would be incapa∣ble

to maintain discourse, and must answer very impertinent to the Thing in hand. For betwixt our selves it is only by Discourse that we Car∣tesians know that those Bodies we commonly call Men, are truly Men, and not meerly Machines: But herein it is this Little Negro will be service∣able. M. Descartes hath taught him all the dif∣ferent Motions, possible to be made upon the Pineal Gland; and all the various Determi∣nations, of which the Animal Spirits are capable by its means: And how the Words are form'd in the Mouth, only by the motion of the Mus∣cles that stir the Tongue, the lower Jaw, and Lips: And how particular Words are fram'd, only by the certain Motions of the Muscles, caus'd by that of the Animal Spirits, according to the different Questions, a Friend, suppose, that gives you a visit in the absence of your Soul should propound to you. The Little Negro by the various Motions he shall then impress up∣on your Gland, and, from thence upon the Animal Spirits, and Muscles, shall form with∣out failure in your Mouth the Words that ought to be spoke, and such Answers as the Questions shall demand. And fear not he should make your Body speak any thing unbecoming of your Soul: For I'll say that for him, Negro as he is, he is no Fool.

You may take yet an other way: It is but leaving your Body in the Bed, where it is, and in the Trance you'l put it by the taking Snush for the separating of your Soul. That Trance which consists in slackning the Sensitive Nerves, is not attended with any further trouble: Mean while, this little Negro, shall make your Figure, and shall so exactly Personate you, as if your

Soul had made no expedition: And in that there'l be no difficuty, no more than is in my appear∣ing in the Formalities of a Friar, and this Gen∣tleman's in the same Physiognomy, and dress you us'd to see him, as I have but just now ex∣plain'd it to you. And to observe to you by the by; you see the Cartesian Philosophy teaches with∣out any Sin, what Apollonius Thyanaeus and many other Magicians could not do, without first giving themselves to the Devil.

The third and last Thing you have to do, is, To take a little of the Gentleman's Snush, which he has brought you; so we'll hoise Sale, and stand off for the Road that will bring us to M. Des∣cartes.

Having return'd thanks to Father Mersennus for the Instructions and Light he was pleas'd to give me; I assur'd him, as for the first Article, I durst undertake; for that I had all along been somewhat Sceptical in point of School-Philosophy, and that my Mind was free from the contagion of Prejudice, that commonly is caught there: And as to the Prejudices of Infancy, the reading M. Descartes had taught me to distrust them. And that whilst he was Discoursing I had arm'd my self with a fresh Resolution, of assenting to nothing but what I should most distinctly con∣ceive, following M. Descartes's advice. I for∣bore to mention another Resolution I had made, which was, To fore-arm my self, at least, as much against the Opinionativeness of the Cartesi∣ans as the ordinary Philosophers, well knowing they were as much conceited as their Neighbours.

Touching his Directions, that respected my Body, in my Soul's Absence, I closed with the second Proposal; Seeing (said I) Reverent Fa∣ther,

it seems more simple and feasible than the former. I like it well (quoth he) since 'tis one of our Maxims in any System, to choose the most simple way, and that which costs least Trouble. However, that was not the Reason that resolv'd me, but because I thought therein less Danger, and was not so firmly persuaded that my Body would be so expert and active in the Absence of my Soul, as was pretended; and also because the Instance of Brutes which was urged, made little Impression on my Mind, unable to discard those Prejudices a Soul capable of Sense and Reason had confirmed. I desired Father Mersennus to give Orders to the Little Black to sute himself with my Peson, to see if it would fit him: Forth with it was done; and I be∣held another me at my Beds Feet, as the Sosia of Amphitryon saw another Sosia before his Lady's Gate, at his Return from the Camp; only with this Difference, that I at my Bed's Feet asked very courteously to me in the Bed, whereas the Sosia who return'd from the Army was well oudgelled by himself Sosia, who stood before the Gate of Alcmena. I recommended to him above all the fast bolting of my Chamber door, that no Body might enter, and the frequent visiting my Body Day by Day, and admonishing him to take Care it might always lye in a Conveni∣ent Posture.

Upon my old Sophister's presenting me a Dose of Snush, I demanded if it was the True: For I remembred I had heard a Story of one Apuleius, that one Qui pro Quo metamorphosed into an Ass at the same Time he expected to become a Bird. He told me, he carried but one sort, and that there was no Danger of Mistaking: I then

presently took it, and sneezed (God bless me) three or four Times, with mighty Violence. Hereupon I fell into a Swoon, like that of M. Descartes, I described before, and in an in∣stant my Soul, by the only Act of the Will, per∣ceived her enlargement from the Body.

I intend not to enter upon the Retail of Refle∣ctions I made upon my Soul, and on my Body, when they were divorced from one another; I will only say, I began from that Moment to perceive the Strength of Prejudice and Conceit, in obstructing the Knowledg of Truth; and how wise and rational is the Advice M. Descartes and his Followers give, precautioning us on that Respect, and yet at the same time, how little Care those Gentlemen had to make use of the Rules they prescribe to others. For the first thing my Gentlemen would persuade me, whether I would or not, was, that my Soul in the instant of Separation, saw herself seated on the pineal Gland. As I judged it unfitting to begin with them by a palpable Contradiction; I made an∣swer, That the Separation was performed so heedlesly, I had no Time to make that Observa∣tion. What I said was true, and was also the least disobliging Answer I could find; for I per∣fectly remembred, and was throughly convinc'd of what I had lately read in M. Stenon the great Anatomist, who was a great admirer of M. Des∣cartes, and look'd upon him as the ingenious Contriver of a Novel Man, but shew'd and prov'd by ocular Demonstration, this Man of his a quite different Creature from that which God Created: And that the pineal Gland has not the Situation, much less is capable of those Motions attributed to it, upon that Hypothesis, That the

Vessels with which it is encompassed, are not Arteries, which might supply it with the Matter of the Animal Spirits, as M. Descartes supposes; but only Veins, that by consequence the Honour and Priviledge it has given it, of being the Closet of the Soul, is without Foundation; and that perhaps it deserves not to be advanced (upon any more considerable Employ it has) above the other Glands, whose Office is usually of no great Importance in an Animal Body.

These were my Thoughts, though I kept them to my self; and I was desirous, as much as pos∣sible, to accompany them in their Sentiments. I first observed to them how Digestion was per∣formed in my Body, though my Soul was absent, by the only Vertue of that Acid Humor in the Stomach, which, by the Agitation of its insen∣sible Parts, dissolves Meats no otherwise than Aqua Fortis dissolves Metals: How the most subtle Parts, separated from one another, made a Cream-like Liquor, called the Chyle: How the Peristaltique Motion of the Guts served to drive down the grosser Parts, and to give admit∣tance to the Chyle into the Venae Lacteae of the Mesentery, through the imperceptible Pores, proportioned to the Figure of the Particles the Chyle's composed of: How upon the Heats stay∣ing in my Heart, just as before, the Blood per∣formed its circular usual Course, continuing all the consequent Effects, such as Nutrition, and the sound Constitution of the Limbs, placed at the greatest Distance: How, in short all the Mo∣tions were carried on, by the only Clockwork of the Machine.

And here the Sticklers for the old Philosophy must not resent the Compliance I used on this

Occasion; for if all that was absolutely false, it could never have been true in this present Jun∣cture, seeing my Body was not corrupted, tho' my Soul had left it; but if the Motion and Cir∣culation of the Humours once had ceased, it must of necessity have been corrupted: Whence it follows, That supposing my Soul separate from my Body, as I do then suppose it was, it is plain that all the Motions were performed, and per∣formed only by their Dependance on the Dispo∣sition of the Machine.

At last we thought of setting out: I ask'd then what Names and Titles of Dignity or Respect Souls used to treat each other with in their Spiritual Conversation; for that Souls being in French of the Feminine Gender, I was guilty all-a-long of an Absurdity, in calling the Soul of M. by the Name of Monsieur, yet I durst not use Madam nor Mademoiselle. As for you (said I to Father Mersennus's Soul) I may ease my self of that Trouble for the future, by using your Reverence; so you may, said he, by addressing M—s Soul with your Lordship, both Titles are all-a-mode in Italy, and arriv'd from thence in France. But trouble not your Head about it, we continue the same Names we had in the World when in our Bodies, M. Des∣cartes is M. Descartes still; this Gentleman is what he was before; I am called Father Mersennus, as you are M—, for we Cartesians are a little Platonical in the Business. With Plato what's a Man? He's a Soul that makes use of a Body: And you may call to Mind a Particular Passage among others in Cartesius his Method, where he says,

Examining with Attention what I was, and that I could conceive my Body to be no∣thing

thing—and on the contrary, if I did sub∣sist a Moment without thinking, I had no Reason to believe I had an Existence in that Moment— I conceived I was a thing, or a Substance, whose whole Nature and Essence did meerly consist in thinking; so that my self (I mean my Soul, by whose means only I am, what I am) my self, I say, is a thing wholly distinct from my Body.

And I wonder (added Father Mersennus) the Philosophers and School-Divines have escaped this Passage, and have not before this ranked it in the Catalogue of his pretended Errors; especially since M. Arnauld reflected on it by the by. But let's be gone, said he, and let's make haste, we have lost a whole half Hour already; Time's very precious: And with that he Soars up in the Air with the Soul of the old Gentleman, and I without any more De∣murs, set out to follow them.

Notes

• Desc. tom. 2. lett. 43, 75.
• Part. 3. pr. n. 26.
• Let. de Desc.
• Tom. 2. Let. 36.
• P. Malle•• branche.
• Part. 3. Princip.
• Lett. de Descartes.
• M. Chersi∣lier pref. de Lett. de M. Descar∣tes.
• Pref. de lett. de Descartes.
• Lett. de Descartes.
• L. de Ani∣ma.
• F. Mai∣gnan.
• Arist. in Probl.
• Let. 37. Tom. 2.
• Diverses letters de Descartes.
• Let. 53. de Desc. Tom. 1.
• Anatomie du cerveau.